The Philosophy and Religion of The Bhagavad Gita

DR. P. NAGARAJA RAO
Tagore Professor of Humanities, Madras University

Modernity and tradition alike hold that the Bhagavad Gita, which is the third Prasthana, is the essence of the Upanishads interpreted in the light of the canons of the Vedanta Sutras. Hence its importance outweighs the other two Prasthanas. Added to its attractive style and dramatic dialogue form, the Gita is not only one of the triple texts, but has attained the status of a world scripture. It is alike acclaimed by the ancient Acharyas and modern savants as India’s favourable Bible. Aldous Huxley has the best estimate of the Gita in his foreword to the English translation of the Gita by Swami Prabhavananda and Isherwood. He writes: “The Gita is one of the clearest and most comprehensive summaries of the perennial philosophy ever to have been written. Hence, its enduring value is not only for Indians but for all mankind.” Most of the renascent Indian thinkers have been influenced by the Gita. The scripture has raised the drooping faith of men in India’s spirituality. Gandhiji saw in this “little shrine” situated in the vast temple of Mahabharata an infallible guide to human conduct. Its authority is acclaimed on, in the singular basis, that is the direct message of the Lord, i.e., dropped from Padmanabha’s lotus-like face. Signlficantly, Sankara refers to it as Isvara Gita and Sri Madhva calls it Mahabharata Parijata Madhubhuta–the honey in the Parijata tree, Mahabharata.

The Gita too, like the Upanishads, is being approached by its exponents in different ways. The ancient acharyas looked upon Gita as a sanctum embodying the doctrines of Vedanta. It has also been looked upon by the modern Indian savants as a “forum” describing the necessary doctrines foil social and spiritual reconstruction of mankind. It is the most widely read scripture.

The Gita affirms the reality and validity of religious experience describes it as the man’s manifest destiny and imperative need. It holds that scientific enlightenment, rationalist thought, and left-wing politics alone cannot save mankind. The Gita presents in unambiguous terms a complete and comprehensive ideal of spiritual religion. It has given us, in this very process, a comprehensive ideal of the true religion. It gives in the very process of its statement, a just and adequate examining the pros and cons of the various ideologies that compete for the place that rightly belongs to the Vedantic religion. It discloses in simple unmistakable terms the unique and grand characteristics of Vedanta religion and philosophy.

It will not be over-simplification to state that the Gita religion of Vedanta is the most practical form of Sadhana for Moksha. Devotion to the Lord and dedicated performance of the duties nearest to one’s grain and temperament, without the desire for the fruit of the activities in the spirit of service to the world (loka samgraha) is the way prescribed. Simple, conscious, unreserved and absolute surrender to the Lord and selfless participation in social duties and sublime devotion to God are advocated.

The Gita has, in all, sixty imperatives laid down by Lord Krishna to Arjuna. The most important and primary imperatives (II-3) asking Arjuna to firmly resolve to fight evil and not give way to importance. The call for strength and action in quelling evil when it confronts us is the topical message of the Gita which makes it relevant to us. We are to face evil, not runs away from it, doing nothing about it. The Gita is a book of eternal relevance, of unfading beauty and is profoundly suggestive in its solution. Though its message is universal, it has appropriate shifts graded to the different levels of the spiritual development, and phychological dispositions of men. It highlights devotion to God and duty to fellowmen.

The core of the Gita is its Karma Yoga, which insists on our exclusive obligations to act. (1) The scripture is opposed to (do-nothingism) Nishkriyavada; (2) It absolutely prohibits the desire for the fruits of our activities; (3) it insists on dedication of our activities to the Lord; and (4) above all, it insists on the conquest of the disinclination to act, i.e., not failing a prey to the temptation of inaction. In short, the Gita is opposed to Nishkriyavada, Nirgunavada and Samsara Vimukhavada. The Gita is the most satisfying book on a sublime subject. Its accounts of the Philosophy, Religion, Culture and the Ethics are refreshingly profound, e.g., the immortality of the soul, the omnipotence and ever-saving grace of God, the relation between God and man, and the nature of moksha and the ways to it. The themes are presented clearly; subtle and difficult problems like freedom of will and Karma grace and human effort are discussed with ease, simplicity and brevity. Practical hints are offered for the aspirant, for his sadhana.

The philosophy of the Gita cuts across creeds and sects and breaks through barriers of race and nation. It gives us a religion in which all can unite. Love and sacrifice make up the discipline of devotion. It is the key to the vision of Reality. The doctrines of simple surrender, sublime devotion, love transcending physical attachments and service which admits of no discrimination, secure and sustain God-vision and enable us to live in peace and amity. Wherever people yearn for light and life, the Gita will be read. In short, it is the choice book containing pearls of wisdom, profoundly suggestive and stimulating in its purpose and eminently practical. Its religion is the religion for all time, and for all humanity. The Gita is the layman’s friend, scripture and philosopher.

The Imperatives of The Gita

Do not field to unmanliness, O, Arjuna. It does not become you, shake off thisbase faint-heartedness, and arise and fight (II-3).

To work alone art thou entitled and not to its fruit. So never work for fruit nor yet desist from work (II-47).

Being established in Yoga, perform four actions, casting off attachments and remaining even-minded both in success and failure. It is this evenness that is called Yoga ...(II-48).
Therefore strive for this Yoga (II-50).

Do four allotted action ... (III 8).

At the outset, control the senses and slay this fouldestroyer of wisdom and salvation (III-41)

He who is able to resist the force of desires and anger even here before he quits his body–he is a yogin; he is the happy man...(V-23).

At all times, remember God and fight ... (VIII-7).

Whatever you do, whatever you eat, whatever you offer as sacrifice, whatever you give as gift and whatever youpractice in the form of austerities–do it all as offering to me...(IX-27).

Proclaim it boldly, O, Arjuna, that my devotees never perish...(IX-31).

Arjuna, be an instrument in God’s hands (XI-33).

Wisdom, more secret than all secrets, has been declared to Thee by me. Consider it fully and act as thou wilt. Listen again to mysupreme words, the most secret of all. Thou art well-beloved of me, so I will tell these what is good for you.Fix thy mind on me, be devoted to me. Sacrifice to me, prostrate thyself before me. So shall thou come to me. I promise youthou art dear to me.....(XVIII-63-64-65).

Abandon all non-god-directed formalities of religion and come unto me alone for shelter. I shall deliver you from all sins. Do not grieve...(XVIII-66).